Estep, William. The Anabaptist Story. Michigan: William B. Eerdmans Publishing Company, 1975. 250pp.
William R. Estep is Professor of History, Southwestern Baptist Theological Seminary, Fort Worth, Texas. William is one of the most prominent Church historian in Southern Baptist life. His work drew a spotlight on Baptist origin and Church state issues. His book is the best popular synthetic treatment of sixteenth century Anabaptist History.
The Anabaptist Story is about the popular chronicle of the raise, the spread, the teaching and the heritage of a vigorous and important stream in Christian thought by which the Baptist tradition (and all Protestants) owes the notion of religious liberty that prevails today. The author of this book points out that there is no group in Christian history that has been judged unfairly as the Anabaptists of the sixteen century. Why is this? Apart form the Ninety –Five theses of Martin Luther; the 16th Century was a time of epoch – making events. The author asserts that less than a hundred years before the papal schism had come to an end, three popes anathematizing one an other a thing that haunted the papacy. This sparkled popular skepticism that mocked the papal claim of infallibility. By this time John Huss and John Wycliffe were executed, events that reminded people of the secularized powers of the church. This sparked fire of Reformation which spread rapidly.
The birth of Anabaptist according to the author was preceded by baptism of George of the house of Jacob, who wanted true Christian baptism. The author observes that through this baptism the earliest church of the Swiss Brethren was constituted, which he asserts was the most revolutionary act of the Reformation (11). The members were committed to Christ as one who has salvation for them. The author further observes that the introduction of baptism and reading of the scripture NT, was a culmination of an earnest searching of the scriptures and a corresponding dissatisfaction with Zwingli “the Reformer” and his state supported program of reform.
According to the author, one of the treatment which the Anabaptist received from Catholic, Lutheran, and Reformed alike was the darkness of the age. He says that the sixteenth century was dark because it was the product of previous centuries. In the darkness the Anabaptists shone like so many meteors against the night. He observes that church and state were considered indivisible in both Catholic and Protestant areas. Any deviation from the established churches was considered a crime of treason (22). According to the author, the rise of Anabaptists started in Switzerland and follows their trek across Europe in search of freedom. They further went to England and finally to the colonies of New York.
The author observes that martyrdom became an Anabaptist hallmark. He gives an example of the 1529 decree which was issued against the Anabaptists by the Second Diet of Speiers. This greatly accelerated the program of extermination already in process. In this volume the author observes that thousands of Anabaptists fell victim of the most widely spread persecutions in Christian history. Persecution was so intensive and thorough in some areas that the Anabaptist movement was effectively stamped out. In other sections where persecution was less thorough the testimony of the martyrs led to phenomenal growth. People like Blaurock and Hans were taken to custody and later killed (34). Against the darkness of Europe’s long night of death, the Anabaptist’s meteors could shine even more brightly. Leaders of the movement were killed which led to darkness in Anabaptist’s kingdom, and from this day the movement never regained its momentum. Driven from their native canons as animals and before a forest fire or as dust before the storm, the Brethren fled into South Germany, and the Netherlands. The author asserts that here the movement soon gained a large following drawing many sincere souls who had zeal for God for they taught nothing but love, faith and the cross. They showed themselves humble, patient under much suffering; they break bread with one another as an evidence of unity and love.
In this book the author points out that Anabaptist theologians did not live very long, nor did those elect elaborate speculative systems of theology. They produced no theologian whose system won the unanimous support of Anabaptist (130). The privacy of the scriptures in Anabaptist life discouraged the formulation of creeds that would tend to take precedence over the Bible. The Anabaptist confession were rare and without binding quality. The author observes that the movement was labeled heretical which could be justified by many citing that the word is relative. He further noted that they might have been heretics in the eyes of some of their contemporaries but certainly were not in regard to the major tenets of the Christian faith. The author however points out some pit falls in their confession citing that they (confessions) contain no articles pertaining to these concepts, arguing that omission could indicate luck of doctrine (131). It might indicate that the emphasis of the movement was on the Christian life and related matters, such as discipleship and the relation of the Christian to the church. The author blames them for not dealing with the theological topics in the early church.
In the most obvious demarcation between the Reformers and the Roman Catholics was biblical authority that between the Reformers and the Anabaptists was believer’s baptism. He (the author) asserts that believers baptism was the Anabaptists the logical implementation of the Reformation principle of Sola Scriptura(140). Their theological convictions demanded action in spite of clear knowledge of its bitter consequences. Immediately, baptism became the burning issue (150) of the hour, and the symbol of Anabaptist discipleship became the association of severe oppression.
In inclusion the author asserts that believer’s baptism implied repudiation of the established churches and also judgment against the inspirationists. It did not only set the Anabaptists apart from existing practices, but gave the movement a uniqueness which it had not possesses before. With the formation of the first Anabaptist congregation was revealed the genius of Anabaptism; it implemented what other only contemplated (179).
Critique
This book is worth reading if one wants to understand the struggle of Christianity. For the first time a book has come up with the history of the little spoken movement (Anabaptist) which has for centuries been judged wrongly. In this book the author is clear of what he want his readers to know. He has varies dates which to him seems significant to the story as it unfolds. Apart from dates, the author explains the story by naming all the important persons that have paved way for Christianity. The author does not assume that his readers have any knowledge of the topic, thus he gives all the details to make his subject known. Although it may seem confusing as one reads through the book, it is clear that as an historical book, there is no other simple way such kind of material would have been presented.
The author brings to light his willingness to discuss technical details of which he put in the footnotes for further studies. In this book, the author wants his readers to have a background of the Reformation in general which he discuses in almost every chapter. Any reader who is careful in reading this small book will find that according to the author’s account of the story, it is "accurate” and the information is helpful in understanding the early protestant beginnings. Why does the reviewer of this book recommend it to others? Many students of church history are not aware of the Anabaptist movement and its contribution to the Reformation. Therefore, this reviewer is recommending this book with hope that it will serve as a basis for understanding the cost of the Reformation from the author’s point of view.
However, it is the feeling of this reviewer that the author could have discussed in details the Reformation in general rather than mentioning little in every chapter as he has done. For example, he could have given the other Reformers contribution to the growth of the Anabaptist movement. It is the opinion of the reviewer that the story of the Anabaptist could be more meaningful if given in the light of other stories of the Reformation. On the other hand, the author assumes that his readers have the information of the Reformation of the 16th century outside the Anabaptist. As mentioned earlier, he (author) has given details in the footnotes, this helps the readers but not to the full extent. What the author seems to have done is to tell more of the narrative of the Anabaptist.
As the author points out that Anabaptist as a movement did not thrive so well for lack of theological soundness (172), it is the feeling of this reviewer that he (author) did not discuss in details what their theology was and what they lacked. Apart from baptism of believers which presided confession of faith. He has not discussed how they lacked cohesiveness, and how their lack or organization betrayed their course. However, it is a worthy book to read to understand the Anabaptist’s contribution to the Reformation. I would recommend this book to students of church history, theological students who are talking Church history as a specialty, and all those that teach church history, may it be in seminaries or in churches.
William R. Estep is Professor of History, Southwestern Baptist Theological Seminary, Fort Worth, Texas. William is one of the most prominent Church historian in Southern Baptist life. His work drew a spotlight on Baptist origin and Church state issues. His book is the best popular synthetic treatment of sixteenth century Anabaptist History.
The Anabaptist Story is about the popular chronicle of the raise, the spread, the teaching and the heritage of a vigorous and important stream in Christian thought by which the Baptist tradition (and all Protestants) owes the notion of religious liberty that prevails today. The author of this book points out that there is no group in Christian history that has been judged unfairly as the Anabaptists of the sixteen century. Why is this? Apart form the Ninety –Five theses of Martin Luther; the 16th Century was a time of epoch – making events. The author asserts that less than a hundred years before the papal schism had come to an end, three popes anathematizing one an other a thing that haunted the papacy. This sparkled popular skepticism that mocked the papal claim of infallibility. By this time John Huss and John Wycliffe were executed, events that reminded people of the secularized powers of the church. This sparked fire of Reformation which spread rapidly.
The birth of Anabaptist according to the author was preceded by baptism of George of the house of Jacob, who wanted true Christian baptism. The author observes that through this baptism the earliest church of the Swiss Brethren was constituted, which he asserts was the most revolutionary act of the Reformation (11). The members were committed to Christ as one who has salvation for them. The author further observes that the introduction of baptism and reading of the scripture NT, was a culmination of an earnest searching of the scriptures and a corresponding dissatisfaction with Zwingli “the Reformer” and his state supported program of reform.
According to the author, one of the treatment which the Anabaptist received from Catholic, Lutheran, and Reformed alike was the darkness of the age. He says that the sixteenth century was dark because it was the product of previous centuries. In the darkness the Anabaptists shone like so many meteors against the night. He observes that church and state were considered indivisible in both Catholic and Protestant areas. Any deviation from the established churches was considered a crime of treason (22). According to the author, the rise of Anabaptists started in Switzerland and follows their trek across Europe in search of freedom. They further went to England and finally to the colonies of New York.
The author observes that martyrdom became an Anabaptist hallmark. He gives an example of the 1529 decree which was issued against the Anabaptists by the Second Diet of Speiers. This greatly accelerated the program of extermination already in process. In this volume the author observes that thousands of Anabaptists fell victim of the most widely spread persecutions in Christian history. Persecution was so intensive and thorough in some areas that the Anabaptist movement was effectively stamped out. In other sections where persecution was less thorough the testimony of the martyrs led to phenomenal growth. People like Blaurock and Hans were taken to custody and later killed (34). Against the darkness of Europe’s long night of death, the Anabaptist’s meteors could shine even more brightly. Leaders of the movement were killed which led to darkness in Anabaptist’s kingdom, and from this day the movement never regained its momentum. Driven from their native canons as animals and before a forest fire or as dust before the storm, the Brethren fled into South Germany, and the Netherlands. The author asserts that here the movement soon gained a large following drawing many sincere souls who had zeal for God for they taught nothing but love, faith and the cross. They showed themselves humble, patient under much suffering; they break bread with one another as an evidence of unity and love.
In this book the author points out that Anabaptist theologians did not live very long, nor did those elect elaborate speculative systems of theology. They produced no theologian whose system won the unanimous support of Anabaptist (130). The privacy of the scriptures in Anabaptist life discouraged the formulation of creeds that would tend to take precedence over the Bible. The Anabaptist confession were rare and without binding quality. The author observes that the movement was labeled heretical which could be justified by many citing that the word is relative. He further noted that they might have been heretics in the eyes of some of their contemporaries but certainly were not in regard to the major tenets of the Christian faith. The author however points out some pit falls in their confession citing that they (confessions) contain no articles pertaining to these concepts, arguing that omission could indicate luck of doctrine (131). It might indicate that the emphasis of the movement was on the Christian life and related matters, such as discipleship and the relation of the Christian to the church. The author blames them for not dealing with the theological topics in the early church.
In the most obvious demarcation between the Reformers and the Roman Catholics was biblical authority that between the Reformers and the Anabaptists was believer’s baptism. He (the author) asserts that believers baptism was the Anabaptists the logical implementation of the Reformation principle of Sola Scriptura(140). Their theological convictions demanded action in spite of clear knowledge of its bitter consequences. Immediately, baptism became the burning issue (150) of the hour, and the symbol of Anabaptist discipleship became the association of severe oppression.
In inclusion the author asserts that believer’s baptism implied repudiation of the established churches and also judgment against the inspirationists. It did not only set the Anabaptists apart from existing practices, but gave the movement a uniqueness which it had not possesses before. With the formation of the first Anabaptist congregation was revealed the genius of Anabaptism; it implemented what other only contemplated (179).
Critique
This book is worth reading if one wants to understand the struggle of Christianity. For the first time a book has come up with the history of the little spoken movement (Anabaptist) which has for centuries been judged wrongly. In this book the author is clear of what he want his readers to know. He has varies dates which to him seems significant to the story as it unfolds. Apart from dates, the author explains the story by naming all the important persons that have paved way for Christianity. The author does not assume that his readers have any knowledge of the topic, thus he gives all the details to make his subject known. Although it may seem confusing as one reads through the book, it is clear that as an historical book, there is no other simple way such kind of material would have been presented.
The author brings to light his willingness to discuss technical details of which he put in the footnotes for further studies. In this book, the author wants his readers to have a background of the Reformation in general which he discuses in almost every chapter. Any reader who is careful in reading this small book will find that according to the author’s account of the story, it is "accurate” and the information is helpful in understanding the early protestant beginnings. Why does the reviewer of this book recommend it to others? Many students of church history are not aware of the Anabaptist movement and its contribution to the Reformation. Therefore, this reviewer is recommending this book with hope that it will serve as a basis for understanding the cost of the Reformation from the author’s point of view.
However, it is the feeling of this reviewer that the author could have discussed in details the Reformation in general rather than mentioning little in every chapter as he has done. For example, he could have given the other Reformers contribution to the growth of the Anabaptist movement. It is the opinion of the reviewer that the story of the Anabaptist could be more meaningful if given in the light of other stories of the Reformation. On the other hand, the author assumes that his readers have the information of the Reformation of the 16th century outside the Anabaptist. As mentioned earlier, he (author) has given details in the footnotes, this helps the readers but not to the full extent. What the author seems to have done is to tell more of the narrative of the Anabaptist.
As the author points out that Anabaptist as a movement did not thrive so well for lack of theological soundness (172), it is the feeling of this reviewer that he (author) did not discuss in details what their theology was and what they lacked. Apart from baptism of believers which presided confession of faith. He has not discussed how they lacked cohesiveness, and how their lack or organization betrayed their course. However, it is a worthy book to read to understand the Anabaptist’s contribution to the Reformation. I would recommend this book to students of church history, theological students who are talking Church history as a specialty, and all those that teach church history, may it be in seminaries or in churches.
